I don't know what he said, so I went to see him. I went to see him at night. [...] I don't know what you're talking about. I don't know what you're talking [...] about.

[01:06]

It's not that kind of thing. I don't need it. The reason I'm saying this is because you're very slow. You're not like that either. The meaning is that he should have been more aware of what he was saying. What [...] he was saying. The harsh words you used to say to me were, stop it. Stop it. You know what I mean, don't you?

[02:08]

What I said to you was a joke. You know what I mean, don't you? You know what I mean, don't you? You know what I mean, don't you? It's a word that has been proven to be true. [...] In the end, what you're saying and what I'm saying is that the monkey is rolling around and playing around. It doesn't make any sense.

[03:08]

The monkey is rolling around and playing around. Why is that? It's not like that. No matter how many things you say, it's a lie. It's a lie. It's actually a lie. Ningen wa jissei ni ikiteru no. Riku de ikiteru no wa tsukeru ni nai no. Jissei ni ikiteru no. Soko ni sukuma ga nai hazu nanda. Sore waza waza sukuma wo tsukutte, jibun wo meita koto de koto ga owaru to omotte iru no ga mekura nanda yo. Ttei, megai da darou. Megai ke mitara dou dai. Ripparu ondorou ga. Kori ga satori nan desu. There is a saying that says, if you follow someone, you will be the same person as before. Even if you are the same person, the way you see things is different. The way you feel things is different.

[04:11]

The way you look at things is different. The feeling of seeing something before following someone, and the feeling of seeing something after following someone, even if you are looking at the same thing, The sense is completely different. It's different. I can say this clearly. That's why the way of thinking is the same as the body. If you think about it, the way of thinking is the same as the body. It doesn't mean that the body has changed. [...] It's different. This is just a simple example, but if you think about it, you will understand. Even if you look at the same thing, think about when we were young.

[05:15]

In my temple, there is a large Buddha with two or six statues. When I first came to Edo, there was a man named Honda Kijen. He was born in my village. He was born in my temple's village. When I go to my family's house, I always get worried about my family. That's because when I was still in my family's house, I saw my temple's great Buddha. The great Buddha of Nijo Rokusha is impressive. So, if I was to go home, I would go home as soon as I got home, depending on whether I came home or not. I would definitely go home to see the Buddha. At that time, I thought it was a real feeling. When I saw the Buddha, I thought it was even bigger.

[06:16]

I don't think I've been trained somewhere, but I think I've become a little smaller. I didn't want to say anything when I heard that, but I thought so myself. That's what it is. The same person is looking at the same thing, at the same place, but the difference in age, the difference in age, the difference in knowledge, and the difference in When you become the god of the mountains, you will have a very different feeling from the great Buddha. Even if you say it from the point of view of things, it doesn't look big just because the eyes are crossed there. It doesn't look like a big impression like when you were small. It doesn't look like a big impression. It looks like it's getting smaller. The size of the impression you get when you are a child is only the size of that time. When you get older, it's exaggerated. Instead of being taught, the sense towards Buddha increases even more.

[07:31]

When I was a child, I didn't care about anything. I just thought it was a big Buddha. I just looked at it. Even if you see the same thing, even if you see the same thing, even if you see the same person in the same place, even if you see the same thing, depending on the age, the sense of that thing There is a difference between heaven and earth. This is just an example. It's the same. When you understand it, you understand it, and before you understand it, you understand it. It's the same shape, and it doesn't change much. It doesn't change, but it's a very different feeling. That's what it is. After all, it's a fundamental condition to open your eyes. The principle of Zazen is to express one's true nature.

[08:32]

The principle of Zazen is to express one's true nature. The principle of Zazen is the essence of Zazen. I have nothing more to say to you. Don't tell me what you don't want to say. I said, I made a promise. That's it. That's it. I've been waiting for that time. As a teacher, as a teacher, as a student, I have to wait for that time. That's all there is. That's all there is. That's why you guys look good together. I would like to present this book to you. It is written by Kōsō Dōmen. It is written by Kōsō Dōmen. It is written by Kōsō Dōmen.

[09:38]

When you receive the test of your age, when you are born, you are truly a child of the Lord. Now, you are a child of the Lord. You [...] are a child of the Lord. So, this person is a very good person. I'm always the one to ask questions, but he is a very well-respected person as the head of Todai. He was the best disciple of Gozo Houen Genji. He was one of the best, [...]

[11:18]

How can I put it? It's a kind of good fortune. It's a time to be envious of those who have a good fortune. Both of them have to be good fortune. This Shinita, this Aiba, this Shisho, and this Deshiya. They are all good fortune. Even if they are just good fortune, they are all good fortune. They are all good fortune. This is why this Shikei Genji is so valuable that no one knows who gave it to him, but he took it with him to a place called Kosan and gave it to his wife. Then it became the nickname of Kosan Genji, and it is a very well-known knowledge. Those young people have become the brain of the six people, and they have been established and invented.

[12:31]

As I always say, there is no time for us to leave the stage of training, whether we are sleeping, waking up, working, or eating. If you don't have that kind of connection, you won't be able to invent the earth. If there was a space, the wind would come in through the hole, and the wind would blow in, [...] Shiketo Gakunin is a Fukurenbō. You may not know what Fukurenbō is, but we call it Fukurenbō.

[13:33]

It's made of rubber. [...] To make it explode, to make it come to life, [...] to make You can't do it in the desert. You can't do it anywhere. You can't do it in the field.

[14:34]

You can't do it in the field. [...] What did the master say? If you say that, you are still a child. If you eat rice no matter what you say, you will not be able to live unless you are hungry. That's right. There is no reason. If you are too hungry, you have to eat. I can't stand it. That's it. That's fine. So, of course, it is necessary to have a good reason, but if it comes later, you will understand if you are hungry. You can't say that you can't eat because you don't have a stomach. You can't do that. You have to taste the taste of the place where you have a stomach.

[15:37]

That's right. So, in other words, the place where you go with this kind of miscommunication is the miscommunication of the same-sex relationship. It is the present that the relationship is accelerated by the law. There is a place called Dogen Zen-jin in the place where you can speed up the fate of the three tada. Without being caught by anyone, it will be piled up, [...] pil What is Zazen-goshi and Nenmon-sensei? First of all, it is not a matter of age or age depending on the age of the person who was beaten by [...] the person

[16:48]

People who think they have to read books are just getting further and further away. It's the same as running east to the west. It's hard to understand. What do you think of reading books? What do you think of reading books? If you don't understand it, you won't understand it. However, your existence, your life, and your way of being has become a reality. Because your life, your true self, [...] This kind of great person became a monk in such a great place, which is a very good thing.

[17:56]

It is a part of a genius. It seems that the person named Shikei Genji was a monk, but in the end he was not invited to a monk. Nan-gaku-ejo-gen-jyu-mo-sen-dai-gaku-no-toki-no-tai-ka-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da-da Butsugen Zenji visited Chikuwan Shikei's room at night without any notice in advance.

[19:42]

and asked again the same question of Chikuwan Shikezenji. That question was, what should I do? What should I do? when there is nobody whom I am about to compete with. But at that time, Butsugen Zenji said, literally meaning the futile talk. Um, uh, plainly speaking, uh, it means that Bhutgen Zenji wanted to, uh, tell, uh, his disciples, Chikuwansuke, uh,

[21:14]

What the humbling, humbling, what the humbling you walk, you are walking. In other words, what are you grumbling at? You haven't yet, you haven't yet understood The answer to the question which you asked, you have asked, you had asked. Don't take... Don't take waste time to concentrate such a things. Then at the last, the Butsu Gen Zenji said, I have nothing more to say to you.

[22:24]

The I have nothing more to say to you means, if your eyes open, It is not true that you can understand the question which he had asked. But what you, what Chikuwansuke Zenji didn't understand was it is as if a monkey concentrates on rolling.

[23:47]

as something like a ball. Life is going on constantly without any room to be inserted into anything. The life is constantly going on without cease, without ceasing. Mm-hmm.

[24:59]

Chikuwansuke asked the same question of Butsugen Zenji before he had attained enlightenment, after he attained enlightenment. There is nothing but the presence of just the same questions before and after he attains enlightenment. As mentioned before, the question is, what should I do when there is nobody with whom I am about to compete with?

[26:39]

In other words, simply speaking, what should I do in the domain of the Absolute? Chikuwansuke asked the same things before and after. And Bhutanese says, I have nothing more to say to you. It means the question itself is to make you to make a Shike Zenji, Shike, Tikuan Shike, or going around, around repeatedly. In the same place, as if a monkey concentrated on rolling something like a ball,

[28:10]

To have a question is to make some room, to make some room to insert into your life. Life itself, as mentioned before, is going on constantly. without inserting anything at all. Insert anything into it, into the stream of life. From this point, everything is completely alike, completely alike in its inherent quality.

[29:50]

before you attain enlightenment or after you attain enlightenment. But there is different things. But there is different things. which make you have a different viewpoint before and after enlightenment. For instance, there is a very big Buddha statue

[30:56]

of Nijo Rokushaku Hai. I don't know how much. How much high? How tall? How tall it is? Nijo Rokushaku means that the the same high as that of two mats. Nijo Rokushoku is the same high as three mats, that of three mats. It's a very huge Buddha statue at my temple.

[32:02]

There was the Rev. Kisen Honda who took charge of the past of kundin in A.H. Monastery. who was born in the same village as my temple is located. At the place where my temple is located. Sometimes, whenever he went back to his native home, native country, he made a rule to have visited my temple without fail.

[33:22]

One day, He said to me, that Buddha statue was No, excuse me. When I was the grade school child, he thought that Buddha statue was completely huge. But when he visited

[34:25]

My temple, after he's grown up, he thought the Buddha statue, Buddha statue is smaller than that. When he had seen it at the age of at the childhood, his childhood. Then he asked me, did you fix something on the Buddha statue? Because for me this Buddha statue is smaller than, smaller at present than at his childhood.

[35:43]

In this respect, with the proceeding of age, it leads you to have a different viewpoint wherever you see. Whenever you see the Buddha statue at my temple, in his childhood, The Buddha statue is, he saw Buddha statue becoming small, becoming huge.

[37:04]

But after he's grown up, the Of course, the appearance of the Buddha statue seems to be smaller, but the contents of the Buddha statue is getting bigger with the proceeding of age. Then, as mentioned before, everything is completely same before and after the attainment of enlightenment. But differences depend on

[38:22]

contents of your experience, whether your eyes is open or not. Through this experience, whether your eyes is open or not. you will have a different viewpoint in life, in the world. Then, the purpose of zazen is to make you open your eyes, to open your eyes, which means to reveal the nature of the self. This is the purpose of Zazen.

[39:38]

Next is a commentary given by Dogen upon this story. Butsugen was one of the greatest Hōen's disciples. I think that it was a great opportunity for Chikuwa and Shikezenji, partaking, partaking of the spirit of Zen Buddhism, our patriarchs had followed to have undertaken the responsibility of Eno. This is the Zen master what is now called Kozan. He had a great reputation for explaining

[40:49]

or criticizing the sayings and doings of enlightened Zen men. There was no man, no one, no one comparable to Chikuwan Shikezenchi. The Buddha was a very an excellent disciple of Hōen Zenji who was the abbot of the temple which is called Mount Gosō. As Dōgen Zenji says, I think that it was a great opportunity for Chikuwa Nishike taking of the spirit of the Dhamma patriarchs had followed to have undertaken the responsibility of Eno.

[42:02]

For Dogen Zenji, how great this opportunity when the Chikuwan Shike and the Butsugen Zenji encountered is because a great man encountered a great man who have been about to undertaken and taking the responsibility of the inner. So Dogen Zenji admired this opportunity, saying how valuable it is.

[43:15]

The great Zen master, Chikuwan Shike, practiced very hard under the great Zen master, which was called Butsuken Zenji. There is no room, no gap between two. Even there is even nowhere, even though, even No wind.

[43:55]

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